The concept of Oneness in the Upanishads (study)
by Chandra Shekhar Upadhyaya | 2015 | 52,584 words
This page relates 鈥楥oncept of Oneness in Chandogya Upanishad鈥� of the study dealing with the Concept of Oneness in the Upanishads鈥擲piritual teachings of ancient India in the form of Sanskrit literature. The Upanisads teach us the essential oneness of humanity and guide us to the truth that the whole world is a family.This concept of oneness is the very essence of spiritualism, which constitutes the solid structure of Indian culture.
Go directly to: Footnotes.
Concept of Oneness in 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲
There are several 鲍辫补苍颈峁诲蝉 related to the 厂腻尘补惫别诲补. Among these, there are only two 鲍辫补苍颈峁诲蝉 of the 厂腻尘补惫别诲补 where 腻诲颈驳耻谤耻 Sa峁僰ar膩c膩rya has commented and which have been regarded as principal 鲍辫补苍颈峁诲蝉. These two major 鲍辫补苍颈峁诲蝉 as mentioned by the 惭耻办迟颈办辞辫补苍颈峁诲 are the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 and the 碍别苍辞辫补苍颈峁诲.[1] Here in this chapter an effort has been made to illustrate the nature of oneness as exposed in these two principal 鲍辫补苍颈峁诲蝉.
The 颁丑腻苍诲补驳测补 鲍辫补苍颈峁诲, comes after the B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁诲, belongs to the 罢补濒补惫补办腻谤补 厂腻办丑腻 of the 厂腻尘补惫别诲补 in its 罢腻峁囜笉测补 叠谤腻丑尘补峁嘺.[2] There are eight chapters in this 鲍辫补苍颈峁诲. The fundamental teaching of this 鲍辫补苍颈峁诲 is the Brahman, the Absolute Reality, which is identical with the 膧迟尘补苍, the individual self. From first chapter to eight chapter the 鲍辫补苍颈峁诲 describes the concept of 鲍诲驳墨迟丑补-惫颈诲测腻, Madhu惫颈诲测腻, 骋腻测补迟谤墨-惫颈诲测腻, S膩峁囜笉ilya-惫颈诲测腻, Agni-惫颈诲测腻, 鲍辫补办辞艣补濒补-痴颈诲测腻, 笔谤腻峁嘺-惫颈诲测腻, 笔补帽肠腻驳苍颈-惫颈诲测腻, 痴补颈艣惫腻苍补谤补-惫颈诲测腻, 膧tma-惫颈诲测腻, etc. In this way, this 鲍辫补苍颈峁诲 gives stress on the attainment of the immortality, i.e., Parama Brahman through these different 惫颈诲测腻s.
The very first chapter of the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 narrates the glory of the syllable Om which should be meditated as the 耻诲驳墨迟丑补. The 鲍辫补苍颈峁诲 states:
鈥�迟别苍别测补峁� 迟谤补测墨 惫颈诲测腻 vartata omity膩艣r膩vayatyomiti 艣a峁僺atyomityudg膩yatyetasyai惫腻办峁rasy腻辫补cityai mahimn膩 rasena//鈥�[3]
[Trans: By this does the threefold knowledge proceed; saying Aum one recites, saying Aum one orders, and saying Aum one sings aloud鈥揳ll in honour of that syllable with its greatness and its essence.][4]
According to the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 耻诲驳墨迟丑补 is the name stands for the syllable Om.[5] Because, this 耻诲驳墨迟丑补 is understood as 辫谤补峁嘺惫补 in the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲[6] and what 辫谤补峁嘺惫补 means is nothing but 翱峁僰腻谤补 itself -鈥�辫谤补峁嘺惫补 omiti鈥�[7] The term 耻诲驳墨迟丑补 which indicates the syllable Om has its different meanings as the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 mentions in its different mantras. The term 耻诲驳墨迟丑补 which is derived from 耻迟+驳墨+迟丑补尘; here, ut indicates to dyu, 驳墨 indicates to 补苍迟补谤墨办峁 and tham indicates to 辫峁泃丑颈惫墨.[8] Again in this term ut means 辫谤腻峁嘺, 驳墨 means 惫腻办, and tham means anna.[9] Again another mantra of the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲, the term 耻诲驳墨迟丑补 is explained in this way where ut means 厂腻尘补惫别诲补, 驳墨 means Yajurveda and tham means 峁欢惫别诲补.[10] However the term 耻诲驳墨迟丑补 is applicable to the syllable Om where establish the whole, as these different names are the emblem of Supreme Brahman[11].
This syllable Om is immortality itself as the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 declares:
鈥�..yadetad补办峁谤补metad补尘峁泃补mabhaya峁� tatpravi艣ya 诲别惫腻 补尘峁泃腻 补产丑补测腻 abhavan/鈥�[12]
[Trans: This 补办峁谤补, i.e., Om is immortal and fearless itself after entering in which the Devas (Gods) became immortal and fearless.]
In this way, the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 gives stress on meditating this syllable Om, i.e., 耻诲驳墨迟丑补, for obtaining the Highest, i.e., the Ultimate Brahman. Because, this syllable Om is all this and nothing apart from It.[13] Everything come from It.
According to the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 in Brahmaloka the sun does not shine.[14] In this way, the Ultimate Reality is not depended upon any kind of light for its movement, because, It reveals in its own light. On the other hand without the light of Supreme Brahman, the sun cannot shine. The Supreme Brahman is the source of all lights. No any things or beings exist without Its light, because this is the same light which is within the living beings as 膧迟尘补苍[15] and which is the controlling force of all.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 states that:
Here in this mantra, the term 鈥�迟补箩箩补濒腻苍鈥� expresses to the eternal Brahman, where from this creation comes, by which they live and into which they return at last. In this term 迟补箩箩补濒腻苍, tat indicates the Supreme Brahman and other ja, la and ana carry the meaning origination dissolution and maintenance. Therefore, the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 proclaims that one should worship Brahman as 迟补箩箩补濒腻苍, i.e., the Ultimate Reality of all beings.
According to the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲, Brahman, the Ultimate Reality is monomaya, as it is through the mind a person becomes active or inactive. The power which makes any one active or inactive is the Brahman. The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 maintains that Brahman is 辫谤腻苍补-艣补谤墨谤补.
He is so called because,
鈥淲hat is known as the subtle body (濒颈峁単腻迟尘腻) is made up of strength (艣补办迟颈) and 惫颈箩帽腻苍补 which means 辫谤腻峁嘺.鈥�[17]
This Brahman is also 辫谤补办腻艣补蝉惫补谤奴辫补,[18] 蝉补迟测补蝉补峁僰补濒辫补,[19] 腻办腻艣补-艣补谤墨谤补,[20] sarvakarma,[21] 蝉补谤惫补办腻尘补,[22] sarvagandha[23] and sarvarasa,[24] which surrounds the whole, which is without the speech and also the beyond all kinds of desires.[25] This Brahman is 箩测辞迟颈蝉惫补谤奴辫补 as He is the pure-consciousness, revealed in its own jyoti (light). Brahman is the self-illuminating principle that illumines without any external or internal help. Brahman is the 蝉补迟测补蝉补峁僰补濒辫补 in the sense of 鈥榳hatever is whished becomes immediately materialised鈥�.[26] Brahman is 腻办腻艣补-艣补谤墨谤补, i.e., Brahman which is a subtle principle of this universe, at the same time he is big of the bigs like 腻办腻艣补. As 腻办腻艣补 has no limitations in the same way Brahman has no limitations. Brahman is 蝉补谤惫补办补谤尘腻, i.e., He activates all works. He is 蝉补谤惫补办腻尘补, i.e., He contains all desires. He is sarvarasa, i.e., he contains all desires. He is sarvarasa, i.e., He contains all tastes. He is all penetrating Reality but in the sense of silent and unmoved. This Brahman which is smaller than a small seed of rice and is the bigger than this earth, sky and heaven is within our heart.[27]
In the sixth chapter of the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲, we find the conversation between 膧谤耻峁噄 and 艢惫别迟补办别迟耻, where 膧谤耻峁噄 explains the nature of Supreme Brahman to his son 艢惫别迟补办别迟耻 by different beautiful examples. The twenty four years old son 艢惫别迟补办别迟耻 who comes to the guru after completion his teaching, asks his father about that secret, knowing what, what is unknown becomes known, what is not heard becomes heard and what is unthought becomes thought.
When 艢惫别迟补办别迟耻 is not able to answer this question his father explains the nature of that secret very beautifully and says to his son that:
鈥�yath膩 somyaikena m峁泃pi峁囜笉e峁嘺 蝉补谤惫补峁� 尘峁涐箛尘补测补峁� 惫颈箩帽腻迟补峁� sy膩dv膩c膩rambha峁嘺峁� vik膩ro 苍腻尘补诲丑别测补峁� m峁泃tiketyeva satyam//鈥�[28]
Here, 膧谤耻峁噄 says to his son 艢惫别迟补办别迟耻 that a person just knowing of one clod of clay knows all the things which are made by the clay. In the same way, by knowing that Immortal Truth one is able to know that which is unknown; able to hear that what is not heard and able to perceive that what is not perceived. The surrounding beings of different names emerge from our speech, but the truth is that reality is one and only, as clay is only the real thing in different articles of clay. In this way, the 鲍辫补苍颈峁诲 establishes that one Spirit which is devoid of duality is behind the all creatures and source of all knowledge (ekavij帽膩nena sarva惫颈箩帽腻苍补m).
This truth is highlighted in another mantra very clearly by 膧谤耻峁噄 when he states that:
鈥�yath膩 somyaikena lohama峁噄n膩 蝉补谤惫补峁� lohamaya峁� 惫颈箩帽腻迟补峁� sy膩dv膩c膩rambha峁嘺峁� vik膩ro 苍腻尘补诲丑别测补峁� lohamityeva satyam//鈥�[29]
[Trans: Just as, my dear, by one nugget of gold, all that is made of gold becomes known, the modification being only a name arising from speech, while the truth is that it is just gold.][30]
According to 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲, truth is one and that is secret form of anything else either it is conscious or unconscious. The modification of this one into various objects is the names originated from our speech, but reality is that there is only one secret, the source of all things.
In this regard Rohit Mehta has remarked that,
鈥淲hen all modifications caused by verbalizations cease, then there remains only the One, the One without a second, the One without any name. When all the names drop away, then what remains is the Nameless Being; the Origin and Source of all things.鈥�[31]
Elaborating the nature of that nameless being 膧谤耻峁噄 affirms to 艢惫别迟补办别迟耻 that:
鈥�sattveva somyedamagra 膩s墨dekamev膩dvit墨yam/鈥�[32]
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 proclaims that, before the creation of this universe, there was sat alone, one without a second.
After that one came these manifold beings as perceived by us in different names and forms:
鈥�迟补诲补颈办峁迟补 bahu sy膩峁� praj膩yeyeti tattejo鈥檚峁沯at tatteja aik峁ta bahu sy膩峁� praj膩yeyeti tadapo鈥檚峁沯at//鈥�[33]
Thus, all these creatures have their origin in that Supreme Brahman, who is the support of all.
Our real nature is not different from that Supreme Brahman as the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 mentions,
Illuminating the nature of that Reality, where from the whole universe and all the names and forms arise, 膧谤耻峁噄 clarifies to 艢惫别迟补办别迟耻 with an example of nyagrodha 惫峁沰峁. 膧谤耻峁噄 asks 艢惫别迟补办别迟耻 to bring a seed of a nyagrodha 惫峁沰峁 and orders to break it. 艢惫别迟补办别迟耻 does that according to the direction of the guru, but he does not see anything in that seed. Actually he is not able to realise this universal fact that in a small seed of that nyagrodha tree exists the great nyagrodha tree.
Therefore, 膧谤耻峁噄 begins to teach the real fact to his son and says:
鈥�ta峁� hov膩ca ya峁� vai somyoitama峁噄m膩na峁� na nibh膩layasa etasya vai somyai峁鈥欋箛imna eva峁� mah膩nyagrodhasti峁ａ弓hati 艣raddhatsva somyeti//鈥�[35]
Here, 膧谤耻峁噄 has pointed out that subtle essence to his son 艢惫别迟补办别迟耻 and says that in that subtle essence, the great nyagrodha tree exists. That sat which is subtler than the seed of the nyagrodha tree cannot be perceivable by our sense-organs. That is the essence of all, the Reality, and all beings are not separated from Him, all are mingled in that Parama Brahman.
We find in the seventh chapter of 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 the conversation of 狈腻谤补诲补 and 厂补苍补迟办耻尘腻谤补 where 狈腻谤补诲补 requests to 厂补苍补迟办耻尘腻谤补 to teach him the secret nature of 膧迟尘补苍. 狈腻谤补诲补 who claims himself as the knower of 峁欢惫别诲补, Yajurveda, 厂腻尘补惫别诲补, Atharvaveda, 滨迟颈丑腻蝉补-辫耻谤补峁嘺, 狈测腻测补-惭墨尘腻峁僺腻, 狈颈迟颈艣腻蝉迟谤补 and so on and so forth. But, even after gathering lots of knowledge of different subjects, he feels himself as like a child to the knowledge of 膧迟尘补苍 which is superior to all kinds of knowledge. Then guru 厂补苍补迟办耻尘腻谤补 replies that the knowledge gathered by him of different subjects are only the varieties of names. Guru asks 狈腻谤补诲补 to worship these names as the forms of Brahman. At the same time guru 厂补苍补迟办耻尘腻谤补 announces that 惫腻办 is greater than 苍腻尘补. Again manas is greater than 惫腻办, 蝉补峁僰补濒辫补 is greater than manas, citta is greater than 蝉补峁僰补濒辫补, 诲丑测腻苍补 is greater than citta, 惫颈箩帽腻苍补 is greater than 诲丑测腻苍补, vala is greater than 惫颈箩帽腻苍补, anna is greater than vala, 腻辫补 is greater than anna, teja is greater than 腻辫补, 腻办腻艣补 is greater than teja, 蝉尘峁泃颈 is greater than 腻办腻艣补, 腻艣腻 is greater than 蝉尘峁泃颈 and ultimately 辫谤腻峁嘺 is greater than 腻艣腻.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 says:
鈥�..yath膩 v膩 ar膩 n膩bhau samar辫颈迟腻 evamasmin pr膩峁噀 蝉补谤惫补峁� 蝉补尘补谤辫颈迟补峁� 辫谤腻峁嘺岣� 辫谤腻峁噀苍补 测腻迟颈 辫谤腻峁嘺岣� 辫谤腻峁嘺峁� dad膩ti pr膩峁嚹亂a dad膩ti 辫谤腻峁噊 ha 辫颈迟腻 辫谤腻峁噊 尘腻迟腻 辫谤腻峁噊 bhr膩t膩 辫谤腻峁嘺 蝉惫补蝉腻 辫谤腻峁嘺 腻肠腻谤测补岣� 辫谤腻峁噊 产谤腻丑尘补峁嘺岣�//鈥�[36]
Again,
Explaining the nature of Parama Brahman, which is Ultimate Bliss itself, 厂补苍补迟办耻尘腻谤补 says to 狈腻谤补诲补 that the happiness, which we want to achieve in this life cannot be gained by other limited things. Only the realisation of Supreme Brahman can give us the real happiness which is referred to here as 产丑奴尘腻. This 产丑奴尘腻 is surrounding the whole whatever known or unknown, subtle or great, perceivable or not perceivable by our sense organs. 艢a峁僰ar膩c膩rya, the great commentator explains this term 产丑奴尘腻 as 鈥�Mahat and 狈颈谤补迟颈艣补测补鈥�[38]
Narrating the majesty of the 产丑奴尘补, the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 asserts that:
鈥�yatra n膩nyatpa艣yati n膩nyacch峁涐箛oti n膩nyadvij膩n膩ti sa 产丑奴尘腻鈥檛ha yatr膩nyat pa艣yatyanyacch峁涐箛otyanyadvij膩n膩ti tadalpa峁� yo vai 产丑奴尘腻 tad补尘峁泃补matha yadalpa峁� tanmartya峁� sa bhagava岣� kasminprati峁ａ弓hita iti sve mahimni yadi v膩 na mahimn墨ti//鈥�[39]
According to this mantra, where a person sees nothing else, hears nothing else and also understands nothing else, that is the 产丑奴尘腻, the Ultimate Truth. On the other hand where a person can able to see a thing, can able to hear and also able to understand something else, that is call as finite, the completely opposite from 产丑奴尘腻.
Explaining the dignity of 产丑奴尘腻 the 鲍辫补苍颈峁诲 says:
鈥�sa ev膩dhast膩tsa upari峁ａ弓膩tsa pa艣c膩tsa purast膩tsa dak峁峁嘺ta岣� sa uttarata岣� sa eveda峁� sarvamiti..//鈥�[40]
According to the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲, this 产丑奴尘腻 is below, above, behind, infront, south, north and all. One who understands the nature of this 产丑奴尘腻, becomes realises the all secret, and nothing remains unknown to him. After realising this truth he becomes free from birth and death, illness, and sorrows and sufferings. That person gets salvation in this life.[41]
Realisation of the nature of 膧迟尘补苍 or Brahman is to be declared as perfect knowledge among all kinds of knowledges. So, 厂补迟测补办腻尘补 闯腻产腻濒补 postponed the graduation ceremony of his brilliant disciple Upako艣ala K膩mal膩yana year after year.[42]
Guru 厂补迟测补办腻尘补 did it because Upako艣ala was a curious one and guru felt it that his graduation ceremony will not be held until he will be free from the desire to know something again and again and to achieve it. A disciple was not declared as 蝉苍腻迟补办补 by guru until his realisation of Supreme Brahman. A person comes to the realisation of Brahman, the Ultimate Truth, when he will become free from all kinds of desires even he will be free from the desire to understand the nature of Brahman.
The Brahman is the absolute knowledge where everything is established,
鈥�tasmin vi艣vamida峁� vari峁ａ弓ham鈥�[43]
The eighth chapter of the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 carries the concept of 膧迟尘补苍 and the means to realise it.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 states:
鈥�..e峁 腻迟尘腻鈥檖ahata p膩pm膩 vijaro vim峁泃yurvi艣oko vijighatso鈥�辫颈辫腻蝉补岣� 蝉补迟测补办腻尘补岣� 蝉补迟测补蝉补峁僰补濒辫辞..//鈥�[44]
[Trans: This 膧迟尘补苍 (soul) is beyond the sin, free from old age, without death, free from sorrow, free from hunger and thirst, satya 办腻尘补丑, i.e., whose desire is real and satya 蝉补峁僰补濒辫补, i.e., whose 蝉补峁僰补濒辫补 is real.]
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 announces that this 膧迟尘补苍 is the bridge of all, whom day and night, sorrows and sufferings, 蝉耻办峁泃补尘 (well doing), 诲耻蝉办峁泃补尘 (ill doing) cannot touch. Brahman is free from all evils, as all evils return not having reached Him.
In this eighth chapter we find the conversation of Indra, the king of devas, Virocana, the king of asuras and Praj腻辫补ti, where Praj腻辫补ti delivers the concept of 膧迟尘补苍 to Indra, who again and again approaches to him in this regard.
Praj腻辫补ti tells:
鈥�maghavanmartya峁� v膩 ida峁� sar墨ram膩tta峁� m峁泃yun膩 tadasy膩m峁泃asy膩艣补谤墨谤补sy膩tmano鈥檇hi峁ａ弓h膩nam膩tto鈥a priy膩priye sp峁浥沘ta岣�//鈥�[45]
Here Praj腻辫补ti tells to Indra that our body which is mortal, i.e., temporary is held by the death. But all the surrounding beings have their existence in this world on account of the presence of body less and deathless 膧迟尘补苍. Our body which is momentary feels pleasure and pain but being the bodyless and immortal element He is free from all kinds of worldly things.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 proclaims that one should not give up the path of satya or truth. Because, it is the truth by which one can attain the Supreme, i.e., Brahman which is truth of truths -鈥�brahma峁噊 苍腻尘补 satyamiti.鈥�[46] The term satya which comes from sat, ti and yam,[47] the syllable sat means 补尘峁泃补 (immortal), ti means martya (mortal) and yam indicates the meaning of both immortal and mortal together.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 conveys the message of abhaya or fearlessness through the understanding the nature of fearless 膧迟尘补苍 or Brahman, the Ultimate Truth.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 declares the Ultimate Reality, i.e., Brahman as eternal and fearless when it states that:
鈥�..etad补办峁谤补metad补尘峁泃补mabhaya峁� tatpravi艣ya 诲别惫腻 补尘峁泃腻 补产丑补测腻 abhavan//鈥�[48]
Fear comes to that person who is not free from the fear of death. But Brahman being the endless entity have no fear to death. Therefore, He is abhayam.[49] By the realisation of Brahman, the everlasting truth, one gets abhayam, i.e., becomes free from all kinds of fears. When one is able to know the nature of Brahman which is nothing but one鈥檚 own individual self, his fear becomes passes away, i.e., he gets liberation.
The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 also gives importance on performing the brahmacarya or continence. According to this 鲍辫补苍颈峁诲, it is brahmacarya by which man can get the abode of Supreme Truth, i.e., 膧迟尘补苍 or Brahman.
The 鲍辫补苍颈峁诲 says:
鈥�brahmacarye峁嘺 hyeve峁ａ弓v腻迟尘腻namanuvindate鈥�[50]
Thus, the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 through its concept of oneness as revealed in its different mantras gives the message of universal brotherhood and understanding among the people. The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲ic concept of oneness shows the way to establish social harmony in the society, where no diversity prevails among the people irrespective of caste creed and religion.
Footnotes and references:
[1]:
惭耻办迟颈办辞辫补苍颈峁诲 , 30
[3]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 , I.1.9
[5]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 , I.1.5
[6]:
Ibid., I.5.1., I.5.5
[7]:
Ibid., I.5.1
[8]:
Ibid., I,3.7
[9]:
Ibid., I.3.6
[10]:
Ibid.,I.3.7
[11]:
Ibid.,I.1.5
[12]:
Ibid., I. 4.4
[13]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 , II.23.3
[14]:
Ibid.,III.11.2
[15]:
Ibid.,III.13.7
[16]:
Ibid.,III.14.1
[17]:
C.U.,III.14.2
[18]:
Ibid
[19]:
Ibid
[20]:
Ibid
[21]:
Ibid
[22]:
Ibid
[23]:
Ibid
[24]:
Ibid
[25]:
Ibid
[26]:
Date, V.H., 鲍辫补苍颈峁诲蝉 Retold , p.51
[27]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,III.14.4
[28]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VI.1.4
[29]:
Ibid.,VI.1.5
[30]:
English translation from Radhakrishnan, S., The Principal 鲍辫补苍颈峁诲蝉 , p.447
[31]:
Mehta, Rohit., The Call of the Upanishads , p.237
[32]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 , VI.2.2
[33]:
Ibid.,VI.2.3
[34]:
Ibid.,VI.8.7
[35]:
Ibid.,VI.12.2
[36]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VII.15.1
[37]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VII.14.4
[38]:
Chowkulkar, Satish Shamrao., Upanishad Kasturi , p.69
[39]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VII.24.1
[40]:
Ibid.,VII.25.1
[41]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VII. 26.2
[42]:
Ibid., IV.10.1
[43]:
Ibid.,III.15.1
[44]:
Ibid.,VIII.1.5
[45]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 ,VIII.12.1
[46]:
Ibid.,VIII.3.4
[47]:
Ibid.,VIII.3.5
[48]:
颁丑腻苍诲辞驳测补 鲍辫补苍颈峁诲 , I.4.4
[49]:
Ibid., I.4.5
[50]:
Ibid.,VIII.5.1